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svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hāritī-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥ttha-snāna-pavitrīkr̥ta-vapuṣāṁ caḷukyānāṁ kulam alaṁkariṣṇoḥr aneka-samara-saṁghaṭṭa-labdha-nija-bhuja-vijaya-śrīiyaḥ niravadyodāra-guṇa-gaṇālaṁkr̥tasya srī-vijayāditya-mahārājasya pautraḥ sphurita-karavāḷa-dhārā-vaśīkr̥tārāti-bhū-maṇḍalasya sva-carita-nyakkr̥ta-nr̥ga-naḷa-nahuṣāṁbarīṣa-yayāteḥ viṣṇor iva sva-cakra-nandakasya viṣṇuvarddhana-mahārājasya priya-tanayaḥ pratāpānurāgāvanata-samasta-sāmanta-maulī-lāḷita-śāsanaḥ kṣatrocita-śakti-traya-pātrībhūtaḥ Aneka-saṁgrāma-vijayāsādita-vikrama-dhavaḷaḥ yama-daṇḍa-caṇḍa-dor-ddaṇḍa-maṇḍalāgra-nakha-khaṇḍita-ripu-kari-gaṇḍasthaḷeo narendramr̥garājāaḥ Arāti-ṣaḍvargga-nigraha-karaḥ samadhigata-rājāa-vidyā-catuṣṭayaḥ catur-upāya-prayoga-caturaḥ duṣṭāa-nigraha-śiṣṭānugraha-karaḥ madhumathana Iva sva-vikramākrānta-bhū-cakraḥ yudhiṣṭhira Iva bhīmārjuna-parākrama-sahāyaḥ daśaratha-suta Iva sītā-nandana-karaḥ manur iva san-mārgga-darśśī padmākāara Iva Arīi-timira-nikara-vidhvaṁsanādityaḥ parama-brahmaṇyaḥ parama-māheśvaraḥ samasta-bhūuvanāśraya-śrī-vijayāditya-mahārājādhirāja-parameśvara-bhaṭṭārakaḥ kaṇḍeṟuvāḍi-viṣaya-nivāsino rāṣṭrakūṭṭa-pramukha-kūuṭuṁbinaḥ sarvvān ittham ājñāpayati

viditam astu vo ’smābhiḥ penpaṇḍuru-vāstavyāya kauśika-śgotrāya hiraṇyāakeśi-sūtrāya veda-vedāṁga-paāragāya veṇamaśarmmaṇe nalūceri-vāstavyāya kauśika-gotrāya hiraṇyakeśīi-sūtrāya caṭiśarmmaṇe poḍeṁgu-vāstavyāya gautama-gotrāya hiraṇyakeśi-sūtrāya vidaśarmmaṇe poḍaeṁgu-vāstavyāya saṁkrīr̥ti-gotrāya hiraṇyāakeśi-sūtrāya maviṇḍiśarmmaṇe poḍeṁgu-vāstavyaāya Aharita-gotrāya hiraṇyāakeśi-sūtrāya yajñaśarmmaṇe poḍeṁgu-vaāstavyāya saṁkrir̥ti-gotrāya hiraṇyāakeśi-sūtrāya śarmmaṇe krovāśiri-vaāstavyāya Aharita-gotrāya AĀpastamba-sūtrāya kandakuṇḍaśarmmaṇe Urpuṭūru-vaāstavyāya bhāradvāja-gotrāya AĀpastamba-sūtrāya viṣṇuśarmmaṇe vaṁgipaṟṟu-vaāstavyāya kauṇḍinya-gotrāya AĀpastamba-sūtrāya guñjadevaśarmmaṇe vaṁgipaṟṟu-vaāstavyāya śāṇḍilyāa-gotrāya AĀpastamba-sūtrāya bhadraśarmmaṇe vaṁgipaṟṟu-vaāstavyāya kauṇḍinya-gotrāya AĀpastamba-sūtrāya viṣṇuśarmmaṇe vaṁgipaṟṟu-vaāstavyāya kauṇḍinyāa-gotrāya AĀpastamba-sūtrāya nārāyaṇaśarmmaṇe cānturu-vaāstavyāya bhāradvāja-gotrāya AĀpastamba-sūtrāya droṇaśarmmaṇe cānturu-vaāstavyāya bhāradvāja-gotrāya Āpastamba-sūtrāya nārāyaṇaśarmmaṇe krovaśiri-vaāstavyāya harita-gotrāya Āpastamba-sūtrāya mādhavaśarmmaṇe krovaśiri-vaāstavyāya parasāśara-gotrāya AĀpastamba-sūtrāya vennamaśarmmaṇe krovaśiri-vaāstavyāya vatsa-gotrāya AĀpastamba-sūtrāya Arudiśarmmaṇe Urpuṭūru-vaāstavyāya bhāradvāja-gotrāya AĀpastamba-sūtrāya nandiśarmmaṇe kārañcedu-vaāstavyāya bhāradvāja-gotrāya AĀpastamba-sūtrāya viṣṇuśarmmaṇe kārañcedu- vaāstavyāya bhāradvāja-gotrāya AĀpastamba-sūtrāya bhāramāśarmmaṇe kārañcedu-vaāstavyāya bhāradvāja-gotrāya AĀpastamba-sūtrāya yañjjñaśarmmaṇe cānturu-vaāstavyāya bhāradvāja-gotrāya AĀpastamba-sūtrāya bādadiśarmmaṇe krājaṁ-vaāstavyāya kauṇḍinya-gotrāya AĀpastamba-sūtrāya veṇṇaśarmmaṇe rāyūru-vaāstavyāya Agnivaiśya-gotrāya AĀpastamba-sūtrāya ṟompayaśarmmaṇe veda-vedāṁga-ratebhyaḥ ṣaṭ-karmma-niratebhyaḥ catruur-viṁśāati-brāhmaṇebhyāaḥ candrua-grahaṇa-nimitte Udaka-pūrvvaṁ koṟṟapaṟṟu-nāma-grāmas sarvvāa-kara-parihāraṁ kr̥tvā dattaḥ

Asyāvadhi-vibhedaḥ. pūrvvataḥ Atūgupaṟṟu. dakṣiṇataḥ vānamapaṟṟu. paścimataḥ vāṇḍṟūpedayū. Uttāarataḥ ganiyyāraṁbu. Eteṣām apy avatta. Asyopari na kenacid bādhā karaṇīyā. karoti yas sa pañca-mahā-pātaka-saṁyukto bhavati. vyāsenāpy uktaṁ

bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalaṁ sva-dāattāṁ para-dattāṁ vā yo hareta vasundharāṁ ṣaṣṭi-varuṣavarṣa-sahasrāṇi viṣṭhāyāṁ jāyate kr̥miḥ kalpa-koṭi-sahasrāṇi svargge tiṣṭhati bhūmi-daḥ AĀkṣeptā cānumantā ca tāny eva narake vaseT

rāmeṇāpy uktaṁ

sarvvān evaṁ bhāvinaḥ pārtthivendrāN bhūyo-bhūyo yācate rāmabhadraḥ sāmānyo ’yaṁ dharmma-setur nr̥pāṇāṁ kāle-kāle pālanīyo bhavadbhiḥ narendra-mr̥garājasya bhrātaā haihaya-vaṁśa-jaḥ Ājñaptir asya dharmmasya rnr̥parudrao nr̥pottamaḥ

vijayavāḍa-vāstavyāyaena Akṣaralalitācāryyeṇa likhitaM

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Plates -bhū-cakraḥ -bhuvanaḥ These words are quite unclear in the only facsimile I have at the moment (Elliot's impression from Edinburgh). From that, bhū and bhu are both conceivable, and ca is more likely than va. Only the top of the next character is visible, and that confirms ka. I see no visarga, and Fleet and Hultzsch may have supplied rather than read one. bhīmārjuna- bhīmārjuna- bhīmājānrjjuna- It seems from my not very clear facsimile that instead of a repha on top of the j, an ā marker was added to its middle prong. This is probably what Fleet's notation was intended to convey. As far as I can tell, pre-modern correction is not present. The added stroke may have been intended as a repha, and may have been added to the middle prong instead of the top because the descender of gra in the previous line occupies the space above j. kaṇḍeṟuvāḍi- vādi- vāḍi- Hultzsch prints four asterisks for the gap, while Fleet notes that it is three or four characters in extent. Nothing is discernible in Elliot's impression, and the extent of the gap is about the same as that of the sequence ditam astu in the next line. However, given that the village vāṇḍṟūpedayū (line 44) must, as pointed out by Kielhorn (12010), be identical to vaṇḍṟupiṭeyu in line 15 of the Eḍeru plates, the name of the viṣaya may be confidently restored to that named in that earlier grant. vo ’smābhiḥ penpaṇḍuru- vaḥ Abhipendaṇḍuru- Fleet (who prints all of this segment as clear) notes that he is certain of reading npa where Hultzsch read nda, since the end stroke of the subscript consonant is clearly continued upward. This is confirmed by Elliot's rubbing. nalūceri- valūceri- Fleet explicitly notes that in his opinion Hultzsch was wrong to read the first character as na. But in Elliot's Edinborough rubbing, it is very definitely na. -gotrāya Fleet prints only ya as unclear, but none of these characters are at all discernible in the Edinburgh rubbing (except, strangely, for vestiges of ya). The illegible section seems too long for three characters; perhaps sagotrāya was in fact inscribed. poḍeṁgu- podeṁgu- See the commentary on the spelling of this name here and in its subsequent iterations. kandakuṇḍaśarmmaṇe kāmaśarmmaṇe -gotrāya -gotrāya A small ya may have been inserted inline after trā, but there is definitely no proper ya here. vyāya parasāśara-gotrāya These characters are crowded together and compressed horizontally. They may have been written over a shorter deleted stretch. kārañcedu- kārahaidu- kārañcedu- kārahaidu- kārañcedu- kārahaidu- krājaṁ- krāja- I wonder if the correct reading is in fact krāṁja, with the anusvāra shifted to the right. It is definitely above ja, slightly to the left of its centre. -vibhedaḥ -vicāraḥ Fleet prints the whole word as clear. In the Edinburgh rubbing, the first two characters are unclear and the last wholly indistinct, but Fleet's reading fits what can be made out better. vāṇḍṟūpedayū vāṇḍhṟūpedayū Fleet prints the whole of this word as clearly read. ganiyyāraṁbu ganiayyāraṁbu ganayyārabu Eteṣām apy avatta caturviṁśatyai dattaḥ The Edinburgh rubbing does not help much, so I provisionally adopt Fleet's reading, which he prints as clear except for va, though he does not venture to interpret it. The correct reading probably involves some variation on etac-catur-avadhi (this phrase is repeated at this point in line 17 of the Jaḷayūru grant of Viṣṇuvardhana III, where it is part of a complete sentence; and line 23 of the Eḍeru plates of Vijayāditya I, where it stands on its own); or possibly something like eteṣām ity āghāṭāḥ. The character Fleet reads as pya could very well be dhya, perhaps the end of the word avadhi in sandhi. pañca- paśca- Probably a typo in Hultzsch. Fleet prints ñca as clear, but the first two characters are wholly indistinct in the Edinburgh rubbing. tiṣṭhati tiṣṭhati modati In the Edinburgh rubbing, no trace can be made out of the two characters shown here as lost, yet both previous editors show their version as a reading, not a restoration. Checking a photo of the original may help.

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Greetings. The grandson of His Majesty King mahārāja Vijayāditya I whose majesty consisted in the victory of his own arms attained in the clash of many a battle, who was adorned by a host of irreproachable niravadya and noble virtues, and who was eager to adorn the lineage of the majestic Caḷukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāritī, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed to kingship by Lord Mahāsena, to whom the realms of adversaries instantaneously submit at the mere sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, and whose bodies have been hallowed through washing in the purificatory ablutions avabhr̥tha of the Aśvamedha sacrifice—; the dear son of His Majesty King mahārāja Viṣṇuvardhana IV who subdued the entire territory of his enemies by the blade of his flashing scimitar, who by his conduct surpassed Nr̥ga, Nala, Nahuṣa, Ambarīṣa and Yayāti, and who gladdened his domain like Viṣṇu who delights in his discus; His Majesty the supremely pious Supreme Lord parameśvara of Emperors mahārājādhirāja, the Sovereign bhaṭṭāraka Vijayāditya II, shelter of the entire universe samasta-bhuvanāśraya, the supreme devotee of Maheśvara, whose commands are received with humble loveLiterally, affectionately placed on the tops of their heads. by the totality of peripheral rulers sāmanta bowed down both through prowess and through winning their loyalty anurāga, who has become a vessel for the triad of powers śakti befitting the warrior class kṣatra, who shines with the triumph achieved through victory in numerous conflicts, a lion of a king narendra-mr̥garāja who devastates the cheeks of the elephants which are his enemies with his claw that is the sabre held in his polelike arms that are as awesome as the staff of Yama, who subdues the sextet ṣaḍvarga of moral enemies, has mastered the quartet of royal sciences and is skilled in the application of the four policies upāya, who punishes the wicked and rewards the learned, who has conquered the circle of the earth with his valour like Viṣṇu the tormentor of Madhu who stepped over the earth with his strides, who relies on his fearsome and shining courage as Yudhiṣṭhira is assisted by Bhīma and Arjuna, who gladdens SītāThe bitextual meaning of this statement is not straightforward. As Hultzsch notes in his translation, Sītā is probably equated to Lakṣmī here and thus, the king is said to gladden Royal Fortune. like Rāma the son of Daśaratha, who perceives the correct way like Manu who has shown it, a sun to dispel the mass of darkness that is his enemies, as the sun dispels darkness in a stand of lotusesThis meaning of this last statement is not clear. Hultzsch is probably correct to assume that one or more words have been omitted, either after iva or before it.—this Vijayāditya II commands all householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Kaṇḍeṟuvāḍi district viṣaya as follows:

Let it be known to you that on the occasion of an eclipse of the moon we have given the village named Koṟṟapaṟṟu, with a remission of all taxes and sanctified by a libation of water, to twenty-four Brahmins devoted to the Vedas and Vedāṅgas and engaged in the six duties of a Brahmin: to Veṇamaśarman, resident of Penpaṇḍuru, of the Kauśika gotra and the Hiraṇyakeśi sūtra, who is thoroughly versed in the Vedas and Vedāṅgas to Caṭiśarman, resident of Nalūceri, of the Kauśika gotra and the Hiraṇyakeśi sūtra to Vidaśarman, resident of Podeṁgu, of the Gautama gotra and the Hiraṇyakeśi sūtra to Maviṇḍiśarman, resident of Podeṁgu, of the Saṁkr̥ti gotra and the Hiraṇyakeśi sūtra to Yajñaśarman, resident of Podeṁgu, of the Harita gotra and the Hiraṇyakeśi sūtra to śarman, resident of Podeṁgu, of the Saṁkr̥ti gotra and the Hiraṇyakeśi sūtra to Kandaśarman, resident of Krovāśiri, of the Harita gotra and the Āpastamba sūtra to Viṣṇuśarman, resident of Urpuṭūru, of the Bhāradvājagotra and the Āpastamba sūtra to Guñjadevaśarman, resident of Vaṁgipaṟṟu, of the Kauṇḍinya gotra and the Āpastamba sūtra to Bhadraśarman, resident of Vaṁgipaṟṟu, of the Śāṇḍilya gotra and the Āpastamba sūtra to Viṣṇuśarman, resident of Vaṁgipaṟṟu, of the Kauṇḍinya gotra and the Āpastamba sūtra to Nārāyaṇaśarman, resident of Vaṁgipaṟṟu, of the Kauṇḍinya gotra and the Āpastamba sūtra to Droṇaśarman, resident of Cānturu, of the Bhāradvāja gotra and the Āpastamba sūtra to Nārāyaṇaśarman, resident of Cānturu, of the Bhāradvāja gotra and the Āpastamba sūtra to Mādhavaśarman, resident of Krovaśiri, of the Harita gotra and the Āpastamba sūtra to Vennamaśarman, resident of Krovaśiri, of the Parāśara gotra and the Āpastamba sūtra to Arudiśarman, resident of Krovaśiri, of the Vatsa gotra and the Āpastamba sūtra to Nandiśarman, resident of Urpuṭūru, of the Bhāradvāja gotra and the Āpastamba sūtra to Viṣṇuśarman, resident of Kārañcedu, of the Bhāradvāja gotra and the Āpastamba sūtra to Bhāramāśarman, resident of Kārañcedu, of the Bhāradvāja gotra and the Āpastamba sūtra to Yajñaśarman, resident of Kārañcedu, of the Bhāradvāja gotra and the Āpastamba sūtra to Bādadiśarman, resident of Cānturu, of the Bhāradvāja gotra and the Āpastamba sūtra to Veṇṇaśarman, resident of Krājaṁ, of the Kauṇḍinyagotra and the Āpastamba sūtra to Ṟompayaśarman, resident of Rāyūru, of the Āgniveśya gotra and the Āpastamba sūtra

The layout of its boundaries is as follows: To the east, Atūgupaṟṟu. To the south, Vānapaṟṟu. To the west, Vāṇḍṟūpedayū. To the north, Ganiyyārabu. These are its boundaries. Unintelligible at present in the original. See the apparatus to line 45 for some speculation. Let no-one pose an obstacle to their enjoyment of their rights over it. He who does so shall be conjoined with the five great sins. Vyāsa too has said:

Many kings have granted land, and many have preserved it as formerly granted. Whosoever at any time owns the land, the fruit reward accrued of granting it belongs to him at that time.

He who would seize land, whether given by himself or by another, shall be born as a worm in faeces for sixty thousand years.

A donor of land stays in heaven for thousands of millions of aeons, while a seizer of granted land and a condoner of such seizure shall reside in hell for just as long.

And Rāma has said:

Over and over again, Rāmabhadra begs all future rulers thus: “Each in your own time, you shall respect this bulwark of legality that is universally applicable to kings!”

The executor ājñapti of this provision dharma is Nr̥parudra, that foremost of rulers who is a brother of Narendra-Mr̥garāja, born of the Haihaya lineage.

Written likhita by Akṣaralalitācārya, resident of Vijayavāḍa.

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Plates

Prospérité ! Le petit-fils de l’illustre grand roi Vijayāditya, orné d’une multitude de nobles vertus, exempt de blâme, fortune de victoire remportée par son bras dans les heurts des nombreux combats, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu, honorés par tous les êtres, fils de Hāritī, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśikī, protégés par la troupes des Mères, méditant aux pieds du seigneur Mahāsena, qui soumirent les cercles de leurs ennemis en un instant à la vue du signe de l’illustre sanglier, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par les bains purificatoires de l’aśvamedha, le fils aimé du grand roi Viṣṇuvardhana, qui soumit le cercle des territoires ennemis par la lame de son épée éclatante, qui humilia par ses exploits Nr̥ga, Naḷa,Nahuṣa, Aṁbarīṣa et Yayāti, qui fit le bonheur de son royaume comme Viṣṇu a Nandaka comme disque, Narendra Mr̥ga Rāja,Biruda désignant, par śleṣa, à la fois le roi et Narasiṁha. L’épithète yama ....gaṇḍasthalaḥ superpose la scène du lion déchirant la tempe des éléphants à celle du roi tuant ses ennemis. dont les diadèmes de tous les feudataires, inclinés par affection devant sa majesté, caressent les commandements, devenu le vase d’élection des trois pouvoirs qui conviennent aux kṣatriya, resplendissant de l’héroïsme accumulé par ses victoires dans de nombreux combats, qui déchirait les tempes de ces éléphants qu’étaient ses ennemis, de cette griffe qu’était son cimeterre, brandi par son bras puissant pareil au bâton de Yama ; qui réprime les six ennemis intérieurs de l’homme, qui a acquis les quatre sciences royales, expert dans l’application des quatre méthodes,La conciliation, le don, la corruption, la punition. , 1, 14, 12 ; 11, 1, 3. qui accomplit les bienfaits prescrits pour supprimer les souillures, dont l’armée par sa vaillance a soumis la terreAutre traduction possible : « dont la vaillance a soumis le cercle de la terre ». Mais elle ne met pas en valeur le parallélisme avec l’action de Madhumatana (traduction du śleṣa). comme Madhumathana avec ses trois pas, par sa propre vaillance, a soumis Bhū ; doué d’une bravoure terrifiante et éclante comme Yudhiṣṭhira est secondé par la bravoure de Bhīma et d’Arjuna ; il fait le bonheur de la terre comme le fils de Daśaratha fait celui de Sītā ; il montre la bonne voie comme Manu ; comme le soleil qui disperse les nuées de ténèbres que sont les ennemis sur l’étang de lotus,Hultzsch suppose que le texte est incomplet car habituellement la comparaison comportant deux procès comportent aussi deux comparés. Il manque ici un terme signifiant « qui réjouit », qui compléterait ainsi la comparaison : soleil chassant les ténèbres ennemis, soleil réjouissant les étangs de lotus. Des comparaisons approchantes apparaissent notamment dans les inscr. nos 13, 18, 19, 41, 48, str.13. très pieux, dévoué à Maheśvara, refuge de l’univers entier, l’illustre Vijayādita, grand roi des rois, seigneur suprême et excellent, ordonne ceci à tous les chefs de famille avec à leurs têtes les rāṣṭrakūṭa, habitants dans le viṣaya de vāḍi :

qu’il soit connu de vous que nous donnons à Veṇamaśarman, habitant à Penpaṇḍuru, du gotra de Kuśika, qui suit le sūtra d’Hiraṇyakeśin, qui connaît parfaitement les Veda et Vedāṁga, Caṭiśarman, habitant à Valūceri, du gotra de Kuśika, qui suit le sūtra d’Hiraṇyakeśin, Vidaśarman, habitant à Poḍeṁgu, du gotra de Gotama, qui suit le sūtra d’Hiraṇyakeśin, Maviṇḍiśarman, habitant à Poḍeṁgu, du gotra de Saṁkr̥ti, qui suit le sūtra d’Hiraṇyakeśin, Yajñaśarman, habitant à Poḍeṁgu, du gotra de Harita, qui suit le sūtra d’Hiraṇyakeśin, śarman, habitant à Poḍeṁgu, du gotra de Saṁkr̥ti, qui suit le sūtra d’Hiraṇyakeśin, Kandaśarman, habitant à Krovāśiri, du gotra de Harita, qui suit le sūtra d’Āpastamba, Viṣṇuśarman, habitant à Urpuṭūru, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba, Guñjadevaśarman, habitant à Vaṁgipaṟṟu, du gotra de Kuṇḍinya, qui suit le sūtra d’Āpastamba, Bhadraśarman, habitant à Vaṁgipaṟṟu, du gotra deŚāṇḍilya, qui suit le sūtra d’Āpastamba, Viṣṇuśarman, habitant à Vaṁgipaṟṟu, du gotra de Kuṇḍinya, qui suit le sūtra d’Āpastamba, Nārāyaṇaśarman, habitant à Vaṁgipaṟṟu, du gotra de Kuṇḍinya, qui suit le sūtra d’Āpastamba, Droṇavaśarman, habitant à Cānturu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba, Nārāyaṇavaśarman, habitant à Cānturu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba, Madhavaśarman, habitant àKrovaśiri, du gotra de Harita, qui suit le sūtra d’Āpastamba, Vennamaśarman, habitant à Krovaśiri, du gotra de Parāśara, qui suit le sūtra d’Āpastamba, Arudiśarman, habitant à Krovaśiri, du gotra de Vatsa, qui suit les sūtra d’Āpastamba, Nandiśarman, habitant à Urpuṭūru, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba, Viṣṇuśarman, habitant à Kārañcedu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba, Bhārāmāśarman, habitant à Kārañcedu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba, Yajñaśarman, habitant à Kārañcedu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba, Bādādiśarman, habitant à Cānturu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba, Veṇṇaśarman, habitant à Krājam, du gotra de Kuṇḍilya, qui suit le sūtra d’Āpastamba, Ṟompayaśarman, habitant à Rāyūru, du gotra d’Agnivaiśya, qui suit le sūtra d’Āpastamba, à ces vingt-quatre brahmanes, voués aux Veda et Vedāmga, qui se consacrent à leurs six devoirs, à l’occasion de l’éclipse de lune, après avoir fait une libation d’eau, le village nommé Koṟṟapaṟṟu, exempté de toute taxe. Voici les frontières qui le délimitent : à l’est Atūgupaṟṟu, au sud Vānapaṟṟu, à l’ouest Vāṇḍṟūpedayū, au nord Ganiyyārabu. Nous donnons à ces vingt-quatre brahmanes ce village.Le passage est incompréhensible, nous traduisons la correction de Hultzsch. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Et Vyāsa a dit ceci :

Beaucoup ont donné une terre, beaucoup l’ont protégée, celui qui possède la terre en possède le fruit.

Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre renaît ver de terre dans les excréments pendant soixante mille ans.

Celui qui donne une terre se réjouit dans le ciel pendant dix millions de cycles cosmiques ; celui qui prend une terre ou le permet gît en enfer aussi longtemps.

Rāma a dit :

Rāmabhadra demande à tous les rois existant et à venir de protéger éternellement ce pont du dharma des rois commun à tous.

Le frère du roi Narendra Mr̥ga, né dans la lignée des Haihaya, l’excellent roi Nr̥pa Rudra est l’exécuteur de ce don.

Ceci a été gravé par Akṣara Lalitācārya, habitant à Vijayāvāḍa.